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The importance of indigenous knowledge
Essays on indigenous knowledge
The importance of indigenous knowledge
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INTRODUCTION
Sustainable development is the capacity to maintain a resource, an outcome, or a process (Jenkins, 2013), and to it, Mervyn Claxton attempts to associate indigenous knowledge, which in turn is described as the processes used by indigenous people in contrast to modern ways of doing things. In Claxton’s (2010) lecture entitled ‘Indigenous Knowledge and Sustainable Development’, he notes that indigenous knowledge has been recognized as ‘the most effective method of promoting sustainable development.’ Indeed, decades of studies have been focused on how indigenous people proceed with their survival especially in the context of agriculture. Nevertheless, the big question is, is eco-indigenous knowledge, as Claxton calls it, indeed the most effective method to bolster sustainable development?
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The five problems are as follows: “a focus on the (arte)factual; binary tensions between western science and indigenous knowledge systems; the problem of differentiation and power relationships; the romanticisation [sic] of indigenous knowledge; and… decontextualization of indigenous knowledge” (Briggs, 2005). Briggs claims that despite the countless studies done for decades on indigenous knowledge, researchers tend to neglect the said problems. In fact, in 2013, three years after the lecture of Claxton, Briggs again notes the disappointment of Sillitoe, a noted expert in indigenous knowledge as well. As it turns, Sillitoe is disappointed that after two decades, initiatives on the use of indigenous knowledge for sustainable development have failed (Briggs, 2013). Indeed, if we look at Africa, one of the regions with the richest indigenous knowledge to share, development is far from
“A Personal Foreword: The Value of Native Ecologies” in Peter KNUDTSON and David SUZUKI. Wisdom Of The Elders. Toronto: Stoddart Publishing, 2001 [1992]: XXI–XXXV
Robbins, R. H. (2014). Cultural anthropology: a problem-based approach (Second Canadian ed.). Itasca: F.E. Peacock.
Breidlid, Anders. "Culture, Indigenous Knowledge Systems And Sustainable Development: A Critical View Of Education In An African Context." International Journal Of Educational Development 29.2 (2009): 140-148. Academic Search Premier. Web. 2 May 2014.”
Although A Land So Strange focuses on 16th century America and Jacksonland focuses on 19th century America, both works feature men who were willing to sacrifice Indigenous lives for the acquisition of land and resources. However, Indigenous peoples did not simply let this occur. In A Land So Strange, multiple Indigenous groups told Narváez embellished tales about prosperous lands in order to prevent him from intruding on their settlements. In Jacksonland, the Cherokee created their own constitution to participate in American politics. These examples are from the many historical events of Indigenous resistance to colonization. This essay analyzes why some of the efforts of Indigenous resistance succeeded while others failed. By looking at
In “Indigenous Women, Climate Change Impacts, and Collective Action,” Kyle Whyte targets the idea that the indigenous women’s roles in their communities provide them with responsibilities and motivate them to pursue leadership positions. This concept is important in a way that it frames their actual and potential experiences of climate change impacts. Whyte explains that climate-induced variations are caused by “political orders rooted in colonialism, industrialization, imperialism, and globalization to which many indigenous people are subject.” (p. 604) Because society holds indigenous women in a certain position which labels their cultural understandings as responsibilities to the earth’s living, nonliving, and spiritual beings and, more
...Nora Haenn and Richard R. Wilk (2006). The Environment in Anthropology: A Reader in Ecology, Culture and Sustainable Living. Robert Netting (1993). Chapter 2: Smallholders, Householders: Farm Families and the Ecology of Intensive, Sustainable Agriculture. Stanford University Press.
Within the Aboriginal ways of knowing it is suggested that “land is the heart of Creation, a realm where humans are among a vast array of creatures” (Belanger, 2014, p. 7). In essence, the Aboriginal people have looked upon the earth as a source of resources that may be utilized but must be honored. This is further substantiated by Belanger when he states that “human beings began to measure their existence in terms of how well they ensured the land’s health and safety, as opposed to how well they acquired wealth and personal gain” (Belanger, 2014, p. 8). As a result of this deeply ingrained relationship between the Aboriginal person and Creation, it comes as no surprise to learn that the Aboriginal people of Canada have decided to revolt against what they consider to be an insult to both their ways of knowing and Creation; earth itself. Thus, on November 10, 2012 the Idle No Movement began ("Timeline," 2013). For the purpose of this paper, this student will discuss how the Idle No More movement began, what the movement entailed, and whether or not the message of Idle No More was heard.
Indigenous people around the world have been affected by colonization, Christianization, and the advancement of technologies and development more than any other group. This has caused untold harm as Native peoples have suffered staggering rates of poverty, violence, and suicide. The Native people have not given up. Many indigenous people from tribes around the world are standing up and saying “no more”. They are reclaiming their heritage, their language, traditions, and spirituality and sharing it with the world to encourage a healthier, more balanced way of being.
The history of indigenous peoples disadvantage began with the dispossession of land. Indigenous people were stripped off their hunting grounds and ...
Thompson, William N. “Native American Issues.” A Reference Handbook. Contemporary World Issues. ABC-CLIO, 1996. Santa Barbara, California.
Indigenous people have identified themselves with country; they believe that they and the land are “one”, and that it is lived in and lived with. Indigenous people personify country as if it were a person, as something that connects itself to the land, people and earth, being able to give and receive life (Bird Rose, D. 1996). Country is sacred and interconnected within the indigenous community,
The reliability on land and territory for cultural purposes is crucial for the Aborigines, but what benefit is there to support governmental interference to pursue better conditions for the indigenous? Different cultures provide knowledge and practices beneficial to agricultural production because the variety of crops can provide alternatives suitable for harsh climates, providing best food sources for economic, environmental, and personal use—why settle for less? Public support for the indigenous equally benefits the people and the indigenous, and is a crucial variable in the attempt to fix the latter’s socio-economic difficulties. The pressure placed upon them by the modernized regions is stressful and often times result in further disadvantages for the indigenous. An example of pressure exerted on aboriginal cultures can be seen in Taiwan: the nation, notably consists of multiple different indigenous tribes; although recently Taiwan has grown closely with China, and the latter has influenced economic progression majorly as to affect the position of the Aborigines located in Taiwan. The progressing modernization of Taiwan has left the indigenous incapable to adapt; moreover, the decreasing social
When I first came into this class, introduction to indigenous studies, I was uncertain of what to expect but really interested. Part taking in my major towards history and noticed this class I immediately pounced on it as I was quite interested and very pleased. I have been paying attention to many circumstances going on with the indigenous people, their land and culture over the past few years. As even into the first day of class it opened my eyes to a whole new way of life, situations and much much more that indigenous people have went through and are still going through taking my perception much more in-depth, and I cant belief how astonished I am already only six weeks into the course.
Legislation aimed at protecting New Zealand’s environment and natural resources has been through countless reforms to better tailor it to the various discourses that surround environmental management. In Simin Davoudi’s (2012) reading “Climate Risk and Security: New Meanings of “the Environment” in the English Planning System”, Davoudi discusses that environment can be seen in various different ways, as local amenity, heritage ,landscape ,nature reserve, as a store house of resources, as a tradable commodity, as a problem, as sustainability and as a risk (Davoudi, 2012). Although, Davoudi’s typology relates to aspects of New Zealand’s environmental management paradigms, it fails to include some important aspects such as indigenous and community inclusion. Davoudi’s (2012) typology can provide for future guidance in the discourse surrounding environment as risk.
The IK embedded in the stories reveal how such knowledge is instrumental in ushering in and mitigating ecological catastrophe (Woollett, 2007). Cajete (2000) observes that “ultimately, the goal of Indigenous education is to perpetuate a way of life through the generations and through time. The purpose of all education is to instruct the next generation about what is valued and important to a society” (p. 184). In Canada, Native schools have begun to emerge where Native people (of particular tribal groups) conduct education for children in their own languages and develop a curriculum which is based on reclaiming traditional knowledges and worldviews, for example, the importance of land and environment and what land and environment means to Aboriginal